Genesis

[John Reece]

BHS Text (Genesis 3:6c):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏ וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל

Transliteration:

wattiqqaḥ mippiryô wattō’kal wattittēn gam-lᵉ’îšâh ‘immâh wayyō’kal

Translation (NRSV):

she took of its fruit and ate; and she also gave some to her husband, who was with her, and he ate.

Comment by Victor P. Hamilton in Genesis 1-17 (Grand Rapids: Eerdmans, 1990):

The Bible's first recorded sin is limited to eight words in the Hebrew text: wattiqqaḥ mippiryô wattō’kal wattittēn gam-lᵉ’îšâh ‘immâh wayyō’kal. Despite the brevity of description, there is a distinctive sonant structure in this verse. The first four words — of which three are waw-consecutive imperfects — contain six instances of doubled consonants — "and she took," wattiqqaḥ; "of its fruit." mippiryô; "and she ate," wattō’kal; "and she gave," wattittēn. Such "extremely difficult pronunciation ... forces a merciless concentration on each word."

Contrary to popular belief, the text does not specify what fruit the man and woman ate. The only fruit mentioned in the passage is the fig (verse 7). The time-honored tradition that identifies the fruit as an apple may have originated due to the common sound in Latin malus, "evil," and malum, "apple."

The woman does not try to tempt the man. She simply gives and he takes. He neither challenges nor raises questions. The woman allows her mind and her own judgment to be her guide; the man neither approves nor rebukes. Hers is a sin of initiative. His is a sin of acquiescence.

Glossary (meanings in this context):

‏wattiqqaḥ/‏וַתִּקַּח : consec. ‏‏wᵉ/‏‏וְ + Qal impf. 3 f.s. of ‏lāqaḥ/‏‏לָקַח : and she took.
‏mippiryô/‏‏מִפִּרְיוֹ : prep. ‏min/‏‏‏מִן + noun ‏pᵉrî/‏‏‏פְּרִי + pron. suffix ; of its fruit.
wattō’kal/‏‏וַתֹּאכַל : consec. ‏‏wᵉ/‏‏וְ + Qal impf. 3 f.s. of ’ākal/‏‏‏אָכַל : and she ate.
‏wattittēn/‏‏וַתִּתֵּן : consec. ‏‏wᵉ/‏‏וְ + Qal impf. 3 f.s. of ‏nātan/‏‏‏נָתַן : and she gave.
‏gam/‏‏גַּם : adverb denoting adding : also.
‏lᵉ’îšâh/‏‏לְאִישָׁהּ : prep. ‏lᵉ/‏‏לְ + noun ‏’ı̂š/‏‏‏אִישׁ + pron. (3 f.s.) suffix : to her husband.
‏‘immâh/‏‏עִמָּהּ : preposition ‏‏‘im/‏‏‏עִם + pron. (3 f.s.) suffix : [who was] with her.
‏wayyō’kal/‏‏וַיֹּאכַל : consec. ‏‏wᵉ/‏‏וְ + Qal impf. 3 m.s of ‏’ākal/‏‏‏אָכַל : and he ate.

[John Reece]

BHS Text (Genesis 3:7a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם

Transliteration:

wattippāqaḥnâ ‘ênê šᵉnêhem wayyēdᵉ‘û kî ‘êrummim hēm

Translation (NIV):

Then the eyes of both of them were opened, and they realized they were naked;

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

7. the eyes of both of them were opened. Ironically, their opened eyes bring them shame. This knowledge of good and evil is not a neutral state, desired maturity, or an advancement of humanity, as is commonly argued. God desires to save humans from their inclination for ethical autonomy. Because Adam and Eve have attained this sinful state, they must not eat of the tree of life and are consigned forever to the forbidden state of being inclined to choose their own code of ethics (Gen. 3:22). By contrast, in God's kingdom one chooses to know God and live upon his word (Deut. 8:3).

naked [‘êrōm]. In the Bible, ‘êrōm usually describes someone stripped of protective clothing and "naked," in the sense of being defenseless, weak, or humiliated (Deut. 28:48; Job 1:21; Isa. 58:7). With an awareness of guilt and loss of innocence, the couple now feels shame in their naked state.* Their spiritual death is revealed by their alienation from one another, symbolized by sewing fig leaves together for barriers, and by their separation from God, symbolized by hiding among trees.

*One image of God's redemption is his covering for human sin (Gen. 3:21; cf. Ex. 25:17 [Note: the KJV "mercy seat" does not reveal the sense referenced by Waltke: that is, "atonement cover" (NIV) —JR].

Glossary (meanings in this context):

‏wattippāqaḥnâ/‏וַתִּפָּקַחְנָה : consec. ‏wᵉ/‏‏וְ + Niphal impf. 3 f.p. of ‏pāqaḥ/‏‏פָּקַח : then were opened.
‏‘ênê/‏‏עֵינֵי : dual construct of ‏‘ayin/‏‏‏עַיִן : the eyes of.
‏šᵉnêhem/‏‏שְׁנֵיהֶם : noun ‏šᵉnayim/‏‏‏שְׁנַיִם + pronominal suffix : both of them.
‏wayyēdᵉ‘û/‏‏וַיֵּדְעוּ : consecutive ‏wᵉ/‏‏וְ + Qal imperfect 3 m.p. of ‏yāda‘/‏‏‏יָדַע : and they knew.
‏kî/‏‏כִּי : conjunction : that.
‏hēm/‏‏הֵם : personal pronoun (3 m.p.) : they [were].
‏‘êrummim/‏‏עֵירֻמִּם : adjective plural of ‏‘êrōm/‏‏‏עֵירֹם : naked.

[John Reece]

BHS Text (Genesis 3:7b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת

Transliteration:

wayyitpᵉrû ‘ᵃlê tᵉ’ēnâ wayya‘ᵃśû lāhem ḥᵃg̱ōrōt

Translation (Hamilton):

so they sewed fig leaves together and made aprons for themselves.

Comment by Victor P. Hamilton in Genesis 1-17 (Grand Rapids: Eerdmans, 1990):

Instead of knowing good and evil, the couple now know that they are naked. This is hardly the knowledge for which they had bargained. What was formerly understood to be a sign of a healthy relationship between the man and the woman (2:25) has now become something unpleasant and filled with shame. Even the word for "naked in 2:25 (‘ārôm) is written a bit differently from the one used here (‘êrummim).*

The couple's solution to this new enigma is freighted with folly. Having committed the sin themselves, and now living with its immediate consequences, i.e., the experience of shame, the loss of innocence (they were aware that they were naked), they attempt to alleviate the problem themselves. Rather than driving them back to God, their guilt leads them into a self-atoning, self-protecting procedure: they must cover themselves. The verb sewed (tāpar) occurs only three more times in the OT [...]. In Job 16:15 and Ezekiel 13:18 it means "to wear" (sackcloth, arm bands, i.e., some kind of clothing next to the skin). [...] The word we have translated aprons (ḥᵃg̱ōrōt) is, in other places, and article of woman's dress (Isa. 3:24) or the belt of a warrior (2 Sam. 18:11; 1 Kings 2:5; 2 Kings 3:21).

*But there is no observable difference in meaning between the adjectives ‏‘êrōm (3:7) and ‘ārôm (2:25).

Glossary (meanings in this context):

‏wayyitpᵉrû/‏וַיִּתְפְּרוּ : consec. ‏wᵉ/‏‏וְ + Qal impf. 3 m.p. of ‏tāpar/‏‏תָּפַר : so they sewed together.
‏‘ᵃlê/‏‏עֲלֵה : construct of ‏‘āleh/‏‏‏עָלֶה : leaf of.
‏tᵉ’ēnâ/‏‏תְאֵנָה : fig-tree ; ‏‘ᵃlê tᵉ’ēnâ/‏‏עֲלֵה תְאֵנָה : fig leaves.
‏wayya‘ᵃśû/‏‏וַיַּעֲשׂוּ : consecutive ‏wᵉ/‏‏וְ + Qal imperfect 3 m.p. of ‏‘āśâ/‏‏‏עָשָׂה : and made.
‏lāhem/‏‏לָהֶם : preposition ‏lᵉ/‏‏‏לְ + pronominal (3 m.p.) suffix : for themselves.
ḥᵃg̱ōrōt/‏‏חֲגֹרֹת : plural of ḥᵃg̱ôrâ/‏‏‏חֲגוֹרָה : aprons.

[John Reece]

BHS Text (Genesis 3:8a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם

Transliteration:

wayyišmᵉ‘û ’et-qôl YHWH ’ᵉlōhîm mithallēk baggān lᵉrûaḥ hayyôm

Translation (Hamilton):

When they heard the rustling sound* of Yahweh God as he wandered to and fro in the garden at the cooler time of the day

*Literally, "voice." In poetic texts God's voice is often "thunder" (Ps. 18:14 [English 13]; 46:7 [English 6]; 77:17). It is improbable that the man heard a blast of thunder in the garden, however. 2 Sam. 5:24; 1 K. 14:6; 2 K. 6:32; 11:13 use qôl to refer to the sound of marching feet, and most likely we have that idea here.

Comment by Victor P. Hamilton in Genesis 1-17 (Grand Rapids: Eerdmans, 1990):

Toward sundown the man and the woman heard Yahweh walking in the garden. The verb used here to describe the divine movement — mithallēk — is a type of Hithpael that suggests iterative and habitual aspects* Such walks would take place in the early evening (the cooler time of day) rather than "in the heat of the day" (cf. 18:1).

*See E. A. Speiser, "The Durative Hithpa’el: A tan-Form," [...] W. A. Ward suggests that the Hithpael "often indicates an action less directly affecting the subject, and describes it as performed with regard to or for oneself, in one's own special interest." He cites hithallēk ("to walk about for oneself") as an illustration of this use of the Hithpael, but he does not connect it with any specific text.

Glossary (meanings in this context):

‏wayyišmᵉ‘û/‏וַיִּשְׁמְעוּ : consec. ‏‏wᵉ/‏‏וְ + Qal impf. of ‏šāma‘/‏‏שָׁמַע : when they heard.
‏’et/‏‏אֶת : mark of the accusative indicates direct object.
‏‏qôl/‏‏קוֹל : construct : the sound of.
‏‏YHWH ’ᵉlōhîm/‏‏‏יְהוָה אֱלֹהִים : the LORD God.
‏‏mithallēk/‏‏‏מִתְהַלֵּךְ : Hithpael participle of ‏‏hālak/‏‏‏‏הָלַךְ : walking.
‏‏baggān/‏‏‏‏בַּגָּן : preposition ‏‏bᵉ/‏‏‏‏‏בְּ + definite article + ‏‏gān/‏‏‏‏גָּן : in the garden.
‏‏lᵉrûaḥ/‏‏‏‏לְרוּחַ : preposition ‏‏lᵉ/‏‏‏‏לְ + construct rûaḥ/‏‏‏‏רוּחַ : in the breeze of.
‏‏hayyôm/‏‏‏‏הַיּוֹם : definite article + ‏‏yôm/‏‏‏‏יּוֹם : the day.

Comment by Gordon J. Wenham in Genesis 1-15 (Nashville: Nelson, 1987):

"They heard the sound of the LORD God walking to and fro in the garden in the breeze of the day." The description of Eden with its trees, rivers, gold, and so on emphasized God's presence there. Therefore it seems likely that it was not unusual for him to be heard walking in the garden "in the breeze of the day," i.e., in the afternoon when cool breezes spring up and the sun is not so scorching. [...] The term "walking" (hithpael participle of ‏הָלַךְ) is subsequently used of God's presence in the Israelite tent sanctuary [...] again emphasizing the relationship between the garden and the later shrines.

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

LORD God as he was walking in the garden. The Gardener has not abandoned his garden. The proof of love is the unwillingness to abandon the object of love even when love fails to achieve its desired end.

cool of the day. This is literally the "wind" or "spirit" of the day. The wind/spirit is the symbol of God's presence.

[John Reece]

BHS Text (Genesis 3:8b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן

Transliteration:

wayyitḥabbē’ hā’ādām wᵉ’ištô mippᵉnê YHWH ’ᵉlōhîm bᵉtôk ‘ēṣ haggān

Translation (Hamilton):

the man and his wife hid themselves from the presence of Yahweh God among the trees of the garden.

Comment by Victor P. Hamilton in Genesis 1-17 (Grand Rapids: Eerdmans, 1990):

Far from anticipating another time of fellowship with deity, the couple — who have just previously "hid" their nakedness from each other by clothing themselves — now attempt to hide even from God. Concealment is the order of the day.

Glossary (meanings in this context):

‏hā’ādām/‏הָאָדָם : definite article + ‏’ādām/‏אָדָם : the man.
‏wᵉ’ištô/‏וְאִשְׁתּוֹ : conjunction ‏wᵉ/‏וְ + noun ‏’iššâ/‏‏אִשָּׁה + pronominal suffix : and his wife.
‏wayyitḥabbē’/‏וַיִּתְחַבֵּא : consec. ‏wᵉ/‏וְ + Hithpael impf. 3 m.s. of ‏ḥābā’/‏‏חָבָא : hid themselves.
‏mippᵉnê/‏‏מִפְּנֵי : preposition ‏min/‏‏‏מִן + construct of ‏pāneh/‏‏‏פָּנֶה : from the face of.
‏YHWH ’ᵉlōhîm/‏‏‏יְהוָה אֱלֹהִים : the LORD God.
‏bᵉtôk/‏‏‏בְּתוֹךְ : preposition ‏bᵉ/‏‏‏בְּ + construct of ‏tāwek/‏‏‏‏תָּוֶךְ : in the midst of.
‏‘ēṣ/‏‏‏‏עֵץ : collective construct : the trees of.
‏haggān/‏‏‏‏הַגָּן : definite article + ‏gān/‏‏‏‏גָּן : the garden

Comment by Gordon J. Wenham in Genesis 1-15 (Nashville: Nelson, 1987):

It was not God's walking in the garden that was unusual, but the reaction of man and his wife. They "hid ... among the trees of the garden." The same phrase, "man and his wife," last occurred in 2:25: "the two of them, man and his wife, were nude, but they were not ashamed." A more complete transformation could not be imagined. The trust of innocence is replaced by the fear of guilt. The trees that God created for man to look at (2:9) are now his hiding place to prevent God seeing him.

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

hid. Their actions are an implicit admission of guilt.

[John Reece]

BHS Text (Genesis 3:9):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה

Transliteration:

wayyiqrā’ YHWH ’ᵉlōhîm ’el-hā’ādām wayyō’mer lô ’ayyekkâ

Translation (Wenham):

Then the LORD God called to the man, and said to him, “Where are you?”

Comment by Gordon J. Wenham in Genesis 1-15 (Nashville: Nelson, 1987):

9-13... Scene 5 constitutes a divine inquest into the proceedings. Here the actors are addressed in the opposite order to their appearance in the preceding scene: man, woman, snake. The original order reappears in verse 6 when the curses on the snake, the woman, and the man are pronounced (3:14-19). Here the sins of the various characters are elicited from their own lips. But there is a certain gentleness about the inquisition. Delitzsch remarks, "It was God their creator, who now as God the redeemer was seeking the lost." By reverting to the term "the LORD God" from verse 8 (cf. "God" in verses 1b-5), the narrator hints that God can still be man's covenant partner as well as his creator and judge.

9... "And said to him"; as Cassuto observes, this shows that the LORD knew where the man was, and that the following question, "Where are you?," is essentially rhetorical. ‏אַיֵּה "where" is often used in this way in poetry, e.g., Isa 33:18; 36:19; Ps 42:4, 11, [3, 10]. And a very close parallel is found in Gen 4:9, where "Where is Abel your brother?" is followed by "listen, your brother's blood is crying out to me from the land," showing that God knew perfectly well what had happened to Abel. [...] Just as a parent who sees where his children are hiding may shout out, "Where are you?," in effect inciting them to come out, so does God. And, with Cassuto, we presume that this is what happened here: the couple emerge shamefaced from the trees. Their reply to God's inquiry shows that they understood the question as an invitation to come out and explain their behavior.

Glossary (meanings in this context):

‏wayyiqrā’/‏וַיִּקְרָא : consec. ‏wᵉ/‏‏וְ + Qal imperfect 3 m.s. of ‏qārā’/‏קָרָא : then ... called.
‏YHWH ’ᵉlōhîm/יְהוָה אֱלֹהִים : the LORD God.
‏’el/אֶל : preposition : to.
‏hā’ādām/‏‏הָאָדָם : definite article + ‏’ādām/‏‏אָדָם : the man.
‏wayyō’mer/‏‏וַיֹּאמֶר : consec. ‏wᵉ/‏‏וְ + Qal imperfect 3 m.s. of ‏’āmar/‏‏אָמַר : and said.
‏lô/‏‏לוֹ : preposition ‏lᵉ/‏‏‏לְ + pronominal suffix : to him.
‏’ayyekkâ/אַיֶּכָּה : interrogative ‏’ayyē/‏אַיֵּה + pronominal (2 m.s.) suffix : where? [are] you.

[John Reece]

BHS Text (Genesis 3:10):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא

Transliteration:

wayyō’mer ’et-qōlᵉkā šāma‘tî baggān wā’ı̂rā’ kî-‘êrōm ’ānōkî wā’ēḥābē’

Translation (JPS):

He replied, "I heard the sound of You in the garden, and I was afraid because I was naked, so I hid."

Comment by Nahum M. Sarna in JPS Torah Commentary: Genesis (Philadelphia: The Jewish Publication Society, 1989):

10.....The man's evasive words contain a hint of irony, for in Hebrew the words "I heard the sound of You" can also be translated "I obeyed you, which, of course, is the opposite of the truth.

I was afraid because I was naked....Another evasion of the truth. The statement itself voices the Israelite ethos that it is improper for a man to appear naked before God. This finds practical expression in the laws of Exodus 20:26 and 28:42-43 that regulate the proper dress code for the act of worship. There is probably an underlying protest here against fertility cults and a reaction against a Near Eastern practice of priests, such as in Sumer, where the cultic ritual was performed in the nude.

Glossary (meanings in this context):

‏wayyō’mer/‏וַיֹּאמֶר : consecutive ‏wᵉ/‏‏וְ + Qal imperfect of ‏’āmar/‏‏‏אָמַר : he replied.
‏šāma‘tî/‏‏‏שָׁמַעְתִּי : Qal perfect 1 c.s. of ‏šāma‘/‏‏‏‏שָׁמַע : I heard.
‏’et/‏‏‏אֶת : mark of the accusative indicates direct object.
‏qōlᵉkā/‏‏‏קֹלְךָ : noun ‏qôl/‏‏‏‏קוֹל + pronominal suffix : your sound/voice.
‏baggān/‏‏‏בַּגָּן : preposition ‏bᵉ/‏‏‏‏בְּ + definite article + pausal ‏gan/‏‏‏ גַּן : in the garden.
‏wā’ı̂rā’/‏‏‏‏וָאִירָא : consecutive ‏wᵉ/‏‏וְ + Qal imperfect 1 c.s. of ‏yārē’/‏‏‏יָרֵא : and I was afraid.
‏kî/‏‏‏כִּי : causal conjunction : because.
‏’ānōkî /‏‏‏אָנֹכִי : personal pronoun 1 c.s. : I.
‏‘êrōm/‏‏‏עֵירֹם : [was] naked.
‏wā’ēḥābē’/‏‏‏וָאֵחָבֵא : consecutive ‏wᵉ/‏‏וְ + Niphal imperfect 1 c.s. of ‏ḥābā’/‏‏‏‏חָבָא : so I hid.

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

10. heard [šāma‘]. Ironically, the Hebrew word may mean "obey," which is precisely what Adam did not do.

afraid. Actions motivated by fear are not motivated by faith and so cannot please God.

[John Reece]

BHS Text (Genesis 3:11):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה

Transliteration:

wayyō’mer mî higgîd lᵉkā kî ‘êrōm ’āttâ

Translation (NRSV):

He said, “Who told you that you were naked?

Comment by Victor P. Hamilton in Genesis 1-17 (Grand Rapids: Eerdmans, 1990):

11.....The man's response only produces two further questions from God. The first of these questions may seem strange to the reader — Who told you that you were naked? Nakedness is not a condition of which one would be ignorant! Was it the serpent who told you? Was it the woman who told you? Was it your own eyes that told you? In other words, whence the man's source of guilt and shame?

Rather than pausing for an answer to that question, God follows immediately with a second question. Unlike God's earlier question, which solicited general information, in this interrogation God becomes prosecutor. But rather than charge the man with transgression, God allows the man himself to acknowledge his crime. Thus this question urges confession rather than condemnation.

Glossary (meanings in this context):

‏wayyō’mer/‏וַיֹּאמֶר : consecutive ‏wᵉ/‏‏וְ + Qal imperfect of ‏’āmar/‏‏‏אָמַר : he said.
‏mî/‏‏מִי : pronoun interrogative : Who?
‏higgîd/‏‏הִגִּיד : Hiphil imperfect 3 m.s. of ‏nāgad/‏‏‏נָגַד : told.
‏lᵉkā/‏‏‏לְךָ : preposition ‏lᵉ/‏‏‏‏לְ + pronominal suffix : you.
‏kî/‏‏‏כִּי : conjunction : that.
‏‘êrōm/‏‏‏עֵירֹם : adjective : naked.
‏’āttâ/‏‏‏אָתָּה : personal pronoun 2 m.s. : you [were].

[John Reece]

BHS Text (Genesis 3:11b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ

Transliteration:

hᵃmin-hā‘ēṣ ’ᵃšer ṣiwwı̂tîkā lᵉbiltî ’ᵃkāl-mimmennû ’ākālᵉtā

Translation (JPS):

Did you eat of the tree from which I had forbidden you to eat?

Comment by Nahum M. Sarna in The JPS Torah Commentary: Genesis (Philadelphia: The Jewish Publication Society, 1989):

forbidden.... Literally, "commanded not to," in contrast to the softer verb used by the serpent in verse 1.

Glossary (meanings in this context):

‏hᵃmin/‏הֲמִן : interrogative particle ‏hᵃ/‏הֲ + preposition ‏min/‏מִן : of?
‏hā‘ēṣ/‏הָעֵץ : definite article + ‏‘ēṣ/‏עֵץ : the tree.
‏’ᵃšer/‏אֲשֶׁר : relative : from which.
‏ṣiwwı̂tîkā/‏צִוִּיתִיךָ : Piel perf. 1 c.s. of ‏ṣāwâ/‏‏צָוָה + pron. suffix : I had commanded you.
‏lᵉbiltî/‏לְבִלְתִּי : preposition + particle of negation : not.
‏’ᵃkāl/‏אֲכָל : Qal infinitive construct of ‏’’ākal/‏‏אָכַל : to eat.
‏mimmennû/‏מִמֶּנּוּ : preposition ‏min/‏מִן + pronominal suffix : from it.
‏’ākālᵉtā/‏אָכָלְתָּ : Qal perfect 2 m.s. pausal of ‏’’ākal/‏‏אָכַל : have you eaten.

Comment by Gordon J. Wenham in Genesis 1-15 (WBC; Nashville: Nelson, 1987):

"Who told you ...? "Have you eaten ...? These further questions are not those of an ignorant inquirer. Their very formulation suggests the all-knowing detective who by his questioning prods the culprit into confessing his guilt.

[John Reece]

BHS Text (Genesis 3:12):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה־לִּי מִן־הָעֵץ וָאֹכֵל

Transliteration:

wayyō’mer hā’ādām hā’iššâ ’ᵃšer nātattâ ‘immādî hiw’ nātᵉnâ-lî min-hā‘ēṣ wā’ōkēl

Translation (Hamilton):

The man replied, "The woman whom you placed by me — it was she who gave me fruit from the tree, and I ate."

Comment by Victor P. Hamilton in Genesis 1-17 (Grand Rapids: Eerdmans, 1990):

12.... A simple yes would have got the matter out into the open. But the man becomes devious and defensive. He points the finger of blame both at his spouse — she ... gave me — and at God — the woman whom you placed by me. Through rationalization the criminal becomes the victim, and it is God and the woman who emerge as the real instigators in this scenario. Adam plays up their contribution in his demise and downplays his own part. By postponing his own involvement until the last word in the verse, Adam attempts to minimize his part in this sin.

Glossary (meanings in this context):

wayyō’mer/וַיֹּאמֶר : consec. ‏wᵉ/‏וְ + Qal impf. 3 m.s. of ’āmar/‏אָמַר : (and) ... said.
hā’ādām/‏הָאָדָם : definite article + ’ādām/‏אָדָם : the man.
hā’iššâ/‏הָאִשָּׁה : definite article + ’iššâ/‏אִשָּׁה : the woman.
’ᵃšer/‏אֲשֶׁר : relative : whom.
nātattâ/‏נָתַתָּה : Qal perfect 2 m.s. of nātan/‏‏נָתַן : you gave or you placed.
‘immādî/‏עִמָּדִי : preposition ‘im/‏‏עִם + pronominal suffix : with me.
hiw’/‏הִוא : personal pronoun : she.
nātᵉnâ/‏נָתְנָה : Qal perfect 3 f.s. of nātan/‏‏נָתַן : gave.
lî/‏לִּי : preposition lᵉ/‏‏לְ : pronominal suffix : me.
min/‏‏מִן : preposition : of.
hā‘ēṣ/‏‏הָעֵץ : definite article + ‘ēṣ/‏‏עֵץ : the tree.
wā’ōkēl/‏‏וָאֹכֵל : consecutive wᵉ/‏‏‏וְ + Qal imperfect 1 c.s. of ’ākal/‏‏‏אָכַל : and I ate.

Comment by Gordon J. Wenham in Genesis 1-15 (WBC; Nashville: Nelson, 1987):

12.... "It was the woman you gave me who gave me of the tree and I ate." The man's reply goes over the events described in verse 6. As people are wont in such situations, the man tries to excuse himself by blaming the woman and implying that it was really God's fault for giving him this woman. Here the divisive effect of sin, setting man against his dearest companion (cf. 2:23) and alienating him from his all-caring creator, are splendidly portrayed. "This too is characteristically human: people are inclined to justify their conduct by pointing to the circumstances and fate that God has alloted them in life (Cassuto, 1:157). God's silence indicates his rejection of this plea.

[John Reece]

BHS Text (Genesis 3:13):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית

Transliteration:

wayyō’mer YHWH ’ᵉlōhîm lā’iššâ ma-zō’t ‘āśît

Translation (Wenham)

Then the LORD God said to the woman, "What* have you done?"

*זֹּאת "this" is an enclitic, making the question sound more shocked (GKC, 142a; cf. EWAS, 32).

Comment by Gordon J. Wenham in Genesis 1-15 (WBC; Nashville: Nelson, 1987):

13.... "What have you done?" Finally the woman is questioned. Once again the form of the question "What ... done? is spoken in a shocked tone (see note*), and the information already given by the man in the preceding verse shows that it was rhetorical.

Glossary (meanings in this context):

YHWH ’ᵉlōhîm/‏יְהוָה אֱלֹהִים : the LORD God.
wayyō’mer/‏וַיֹּאמֶר : consecutive wᵉ/‏‏וְ + Qal imperfect 3 m.s. of ’āmar/‏‏אָמַר : then said.
lā’iššâ/‏לָאִשָּׁה : preposition lᵉ/‏‏לְ + definite article + ’iššâ/‏אִשָּׁה : to the woman.
ma/‏מַה : pronoun interrogative : What?
zō’t/‏זֹּאת : [is] this.
‘āśît/‏עָשִׂית : Qal perfect 2 f.s. of ‘āśâ/‏‏עָשָׂה : [that] you have done.

[John Reece]

BHS Text (Genesis 3:13b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל

Transliteration:

wattō’mer hā’iššâ hannāḥāš hiššî’anî wā’ōkēl

Translation (Wenham)

The woman said, "The snake* fooled me and I ate."

*The subject here is emphasized by its preverbal position.

Comment by Gordon J. Wenham in Genesis 1-15 (WBC; Nashville: Nelson, 1987):

Once again the guilty party attempts to shift the blame onto someone else, this time the serpent: "The snake fooled me and I ate." Already the peace that characterized man's original relationship is shattered. Sin has put alienation between God and man, between men and women, and between animals and men.

Glossary (meanings in this context):

hā’iššâ/‏‏הָאִשָּׁה : definite article + ’iššâ/‏‏אִשָּׁה : the woman.
wattō’mer/‏וַתֹּאמֶר : consecutive wᵉ/‏‏וְ + Qal imperfect 3 f.s. of ’āmar/‏‏‏אָמַר : said.
hannāḥāš/‏‏הַנָּחָשׁ : definite article + nāḥāš/‏‏נָּחָשׁ : the snake.
hiššî’anî/‏‏הִשִּׁיאַנִי : Hiphil perfect 3 m.s. of nāšā’/‏‏‏נָשָׁא + pronominal suffix : fooled me.
wā’ōkēl/‏‏וָאֹכֵל : consecutive wᵉ/‏‏וְ + Qal imperfect 1 c.s. of ’ākal/‏‏‏אָכַל : and I ate.

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

12-13. The woman you put here ... the serpent ... I ate. The couple shows their allegiance to Satan by distorting the truth and accusing one another and ultimately God. They are preoccupied with "I."

[John Reece]

BHS Text (Genesis 3:14a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיֹּאמֶר יְהוָֹה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה

Transliteration:

wayyō’mer YHWH ’ᵉlōhîm ’el-hannāḥāš kî ‘āśîtā zō’t ’ārûr ’attâ mikkol-habbᵉhēmâ ‏ûmikkōl ḥayyat haśśādeh

Translation (Wenham)

Then the LORD God said to the snake, "Because* you have done this, you are more cursed than all domesticated animals and all wild animals;

*It is unusual for a כִּי (because) clause to precede the main clause; cf. verse 17. When the causal clause precedes the main clause, it underscores its importance. The more important clause comes first (Joüon, 170n).

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

14. to the serpent Satan, who has instigated this evil, is not questioned or given opportunity to explain. The judgment refers to both the serpent and Satan.

cursed [’ārûr]. Consigned to impotence, the serpent's seed does not have the productivity of God upon it. It cannot overcome final death to live forever.

Glossary (meanings in this context):

wayyō’mer/‏וַיֹּאמֶר : consecutive wᵉ/‏‏וְ + Qal imperfect 3 m.s. of ’āmar/‏‏אָמַר : then said.
YHWH ’ᵉlōhîm/‏יְהוָה אֱלֹהִים : the LORD God.
’el/‏‏אֶל : to.
hannāḥāš/‏‏הַנָּחָשׁ : definite article + nāḥāš/‏‏נָּחָשׁ : the serpent.
kî/‏‏כִּי : causal conjunction : because.
‘āśîtā/‏‏עָשִׂיתָ : Qal perfect 2 m.s. of ‘āśâ/‏‏‏עָשָׂה : you have done.
zō’t/‏‏זֹּאת : demonstrative adjective : this.
’ārûr/‏‏אָרוּר : Qal passive participle of ’ārar/‏‏‏ארר : cursed.
’attâ/‏‏אַתָּה : personal pronoun 2 m.s. : [are] you.
mikkol/‏‏מִכָּל : preposition min/‏‏‏מִן + construct of kōl/‏‏כֹּל : from* all.
habbᵉhēmâ/‏‏הַבְּהֵמָה : definite article + bᵉhēmâ/‏‏בְּהֵמָה : the livestock.
ûmikkōl/‏‏וּמִכֹּל : conj. û/‏‏וּ + prep. min/‏‏‏מִן + construct kōl/‏‏כֹּל : and from* all.
ḥayyat/‏‏‏חַיַּת : construct of ḥayâ/‏‏‏‏חַיָּה : collective : animals of.
haśśādeh/‏‏הַשָּׂדֶה : definite article + śādeh/‏‏‏שָׂדֶה : the field ; ḥayyat haśśādeh/‏‏חַיַּת הַשָּׂדֶה = wild animals.

*The traditional translation — "cursed are you above all cattle" — makes little sense, for it implicates all animals in the serpent's sin, but see GKC § 119w, for the use of min with separating force — "taken from." What is imposed on the serpent is alienation from the other members of the animal world (Hamilton).

[John Reece]

BHS Text (Genesis 3:14b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ

Transliteration:

‘al-gᵉḥōnᵉkā tēlēk wᵉ‘āpār tō’kal kol-yᵉmê ḥayyêkā

Translation (Wenham)

*... on your belly you must go, and you must eat dust all the days of your life.*

*It is typical for a curse to consist of one or more sentences in apposition, the general first statement in precative mood followed by detailed predictions in indicative mood [...].

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

dust. This symbolizes abject humiliation (Ps. 44:25; Ps. 72:9) and total defeat (Isa. 25:12; Mic. 7:17) in the Bible.

all the days. The serpent's final defeat under Messiah's heel (3:15) is delayed to effect God's program of redemption through the promised offspring. In the interim, God leaves Satan to test the covenant people (Judges 2:22) and to teach them to "fight" against untruth (Judges 3:2).

Glossary (meanings in this context):

‘al/‏עַל : preposition : on.
gᵉḥōnᵉkā/‏גְּחֹנְךָ : g̱āḥôn/‏‏גָּחוֹן + pronominal suffix : your belly.
tēlēk/‏תֵלֵךְ : Qal imperfect 2 m.s. of hālak/‏‏הָלַךְ : you will go.
wᵉ‘āpār/‏וְעָפָר : conjunction wᵉ/‏וְ + ‘āpār/‏עָפָר : and dust.
tō’kal/‏תֹּאכַל : Qal imperfect 2 m.s. of ’ākal/‏‏אָכַל : you will eat.
kol/‏כָּל : construct of kōl/‏‏כֹּל : all.
yᵉmê/‏יְמֵי : plural construct of yôm/‏‏יוֹם : the days of.
ḥayyêkā/‏חַיֶּיךָ : ḥayyı̂m/‏‏חַיִּים + pronominal suffix : your life.

[John Reece]

BHS Text (Genesis 3:15a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ

Transliteration:

wᵉ’êbâ ’āšît bênkā ûbên hā’iššâ ûbên zar‘ᵃkā ûbên zar‘âh

Translation (NIV)

And I will put enmity between you and the woman, and between your offspring and hers;

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

15. I will put enmity. In sovereign grace God converts the depraved woman's affections for Satan to righteous desire for himself.

your offspring and hers. "Offspring" renders zera‘ "seed," which is used commonly as a figure for descendants. Like the English word, zera‘ can refer to an immediate descendant, a distant offspring, or a large group of descendants. Here and throughout Scripture, all three senses are developed and merged.* In this Genesis text we can infer both the single and collective senses. Since the woman's seed struggles against the serpent's seed, we infer that it has a collective sense. But since only the head of the serpent is represented as crushed, we expect an individual to deliver the fatal blow and to be struck uniquely on the heel.

*The immediate seed is Abel, then Seth, the collective seed is the holy offspring of the Patriarchs (Gen. 15:5; 22:17). After Genesis we do not hear again of the promised seed until God promises David a seed (2 Sam. 7:12), which should also be understood in all three ways. The unique fulfillment of this seed promise, Jesus Christ, comes into the world through the seed of the woman: the patriarchs and David. Paul refers to the seed of Abraham as the individual Jesus Christ (Gal. 3:16) but then also includes the church as Abraham's seed (Rom. 16:20; Gal. 3:29).

Glossary (meanings in this context):

wᵉ’êbâ/‏וְאֵיבָה : conjunction wᵉ/‏וְ + ’êbâ/‏‏אֵיבָה : and enmity.
’āšît/‏אָשִׁית : Qal imperfect 1 c.s. of šît/‏‏שִׁית : I will put.
bênkā/‏בֵּינְךָ : prep. bayin/‏‏בַּיִן + pron. 2 m.s. suffix : between you.
ûbên/‏וּבֵין : conjunction û/‏וּ + prep. bayin/‏‏בַּיִן : and between.
hā’iššâ/‏‏הָאִשָּׁה : definite article + ’iššâ/‏‏אִשָּׁה : the woman.
ûbên/‏וּבֵין : conjunction û/‏וּ + prep. bayin/‏‏בַּיִן : and between.
zar‘ᵃkā/‏‏זַרְעֲךָ : noun zera‘/‏‏‏זֶרַע + pron. 2 m.s. suffix : your seed.
ûbên/‏וּבֵין : conjunction û/‏וּ + prep. bayin/‏‏בַּיִן : and between.
zar‘âh/‏‏זַרְעָהּ : noun zera‘/‏‏‏זֶרַע + pron. 3 f.s. suffix : her seed.

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

The seed of the serpent is not literal, as in little snakes, for it has already been established that the serpent is only a masquerade for a heavenly spirit. Neither is the seed demons, for such an interpretation does not fit the context and Satan does not father demons. Rather, the seed of the serpent refers to natural humanity whom he has led into rebellion against God. Humanity is now divided into two communities: the elect, who love God, and the reprobate, who love self (John 8:31-32, 44; 1 John 3:8). Each of the characters of Genesis will be either of the seed of the woman that reproduces her spiritual propensity, or of the seed of the Serpent that reproduces his unbelief.*

*This division will emerge almost immediately in the hostility between Cain and Abel (see Gen. 4).